As we know, the only source of light in the Solar System is the Sun. With advances in technology, astronomers discovered that the Moon was not a source of light but that it merely reflects the light reaching it from the Sun. The expression “lamp” in the above verse is a translation of the Arabic word “sirajan,” which most perfectly describes the Sun, the source of light and heat.

In the Qur’an Allah employs different words when referring to such celestial bodies as the Moon, the Sun and the stars. This is how the differences between the structures of the Sun and Moon are expressed in the Qur’an:

Do you not see how He created seven heavens in layers, and placed the moon as a light in them and made the sun a blazing lamp? (Qur’an, 71:15-16)

In the above verse, the word “light” is used for the Moon (“nooran” in Arabic) and the word “lamp” for the Sun (“sirajan” in Arabic.) The word used for the Moon refers to a light-reflecting, bright, motionless body. The word used for the Sun refers to a celestial body which is always burning, a constant source of heat and light.

On the other hand, the word “star” comes from the Arabic root “nejeme,” meaning “appearing, emerging, visible.” As in the verse below, stars are also referred to by the word “thaqib,” which is used for that which shines and pierces the darkness with light: self-consuming and burning:

It is the star that pierces through darkness! (Qur’an, 86:3)

We now know that the Moon does not emit its own light but reflects that reaching it from the Sun. We also know that the Sun and stars do emit their own light. These facts were revealed in the Qur’an in an age when mankind simply did not have the means to make scientific discoveries of their own accord. It was an age when peoples’ knowledge of celestial bodies was severely restricted, to say the least. This further emphasises the miraculous nature of the book of Islam.

There are two signs for the Mahdi... The first one is the lunar eclipse in the first night of Ramadan, and the second is the solar eclipse in the middle of this month. (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 47)

There will be two solar eclipses in Ramadan before the Mahdi's advent. (Mukhtasar Tazkirah Qurtubi)

... The solar eclipse in the middle of the month, and the lunar eclipse at the end... (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, p. 37)

It has reached me that before the Mahdi emerges the moon will be eclipsed twice in Ramadan. (Related by Abu Nu'aym in al-Fitan)

The most striking point here is that it is impossible for there to be two solar as well as two lunar eclipses within one month. Such things cannot occur under ordinary conditions. However, most signs of the End Times are incidents that the human mind can grasp and realize, depending on certain reasons.

If these incidents are examined carefully, some differences become apparent. The best thing to do in such a situation is to locate the areas of agreement. Theses are the following: There will be solar and lunar eclipses during Ramadan, these will be spaced about 14-15 days apart, and the eclipses will be repeated twice.

In line with these calculations, there was a lunar eclipse in 1981 (Hijri 1401) on the 15th day of Ramadan, and a solar eclipse on the 29th day of the month. There was a "second" lunar eclipse in 1982 (Hijri 1402) on the 14th day of Ramadan, and a solar eclipse on the 28th day of the month.

It is also particularly significant that in that particular instance, there was a full lunar eclipse in the middle of Ramadan, a most striking prophecy.

The occurrence of these incidents during the same period coinciding with the signs of the Mahdi's emergence, and their miraculous recurrence at the onset of the fourteenth Islamic century for two consecutive years (1401-02) makes it possible for these events to be the signs foretold by the hadiths.

The rise of a comet

A star with a luminous tail will rise from the East before the Mahdi emerges. (Ka'b al-Ahbar)

A comet will be appearing in the East, giving out illumination before he arrives. (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, p. 53)

The rise of that star will occur after the eclipse of the Sun and the Moon. (Al-Muttaqi al-Hindi, Al-Burhan fi Alamat al-Mahdi Akhir al-zaman, p. 32)

As referred to by the hadiths,

In 1986 (1406), Halley's comet passed by Earth. The comet is a bright, shining star that travels from East to West. This happened after the lunar and solar eclipses of 1981 and 1982 (1401-1402).

The concurrence of this star's rise with other signs of the Mahdi's emergence indicates that Halley's comet is the star pointed to in the hadith.

ERROR 4That Creation first from Earth and then from Water Indicates Evolutionary Creation

Do you then disbelieve in Him who created you from dust, then from a drop of sperm, and then formed you as a man? (Surat al-Kahf: 37)

Imam at-Tabari comments on this verse as follows:

‘Would you deny Allah, who created your father Adam from dust, then created you from a man and a woman’s fluids, then wrapped you in human form, who made you a man, not a woman? Allah, who gave you these things and made you what you are, brought you into being to make you another living thing after you die and return to earth.’ (Tabari Commentary, Imam Tabari, volume three, page 1268)

Omer Nasuhi Bilmen’s commentary on the same verse is:

‘… Do you deny the Almighty Allah who created the Prophet Adam (as), the origin of your race and the cause of your creation, (from dust), who then created you and (formed you as a man after creating you) from a nutfa and a drop of sperm, who brought you into being as a complete human being as a result of different stages of life? Because denying the afterlife means denying the Almighty Allah, who gives you the news that it will happen and who has the power to make it happen. (Omer Nasuhi Bilmen Turkish Edition of and Commentary on the Qur’an, volume 4, page 1958)

As can be seen from the above commentaries, it is a purely subjective view to use that and other verses which mention that man was created from water as evidence for evolutionary creation. The verse bears no such meaning. The expression ‘creation from dust’ in the verse describes the creation of the Prophet Adam (as), and creation from water refers to the development of a man, starting with the sperm. If the stages of creation in the Qur’an are read carefully, bearing in mind the consecutive processes, it will immediately be realized that that view is incorrect. Many Qur’anic verses refer to the same subject:

The likeness of ‘Isa in Allah’s sight is the same as Adam. He created him from earth and then He said to him, ‘Be!’ and he was. (Surah Al ‘Imran: 59)

If we assume for just one moment that we have accepted the comments of those who support evolutionary creation, then we would have to conclude that the Prophet Jesus (as), whose creation is described as similar to that of the prophet Adam (as), was also created by evolution, and it is clear how illogical that would be.

In the other verses where there is reference to creation from water and earth, what is being described, as we have just seen in the above example, is not the evolutionary stages of man, but the stages of human creation before the womb, during it, and after birth.

Mankind! if you are in any doubt about the Rising, know that We created you from dust then from a drop of sperm then from a clot of blood then from a lump of flesh, formed yet unformed, so We may make things clear to you. We make whatever We want stay in the womb until a specified time and then We bring you out as children so that you can reach your full maturity. Some of you die and some of you revert to the lowest form of life so that, after having knowledge, they then know nothing at all. And you see the earth dead and barren; then when We send down water onto it it quivers and swells and sprouts with luxuriant plants of every kind. (Surat al-Hajj: 5)

It is He who created you from earth, then from a drop of sperm, then from a clot of blood, then He brings you out as infants, then so you may achieve full strength, then so you may become old men –though some of you may die before that time –so that you may reach a predetermined age and so that hopefully you will use your intellect. (Surath Ghafir: 67)

He created the two sexes – male and female – out of a sperm-drop when it spurted forth (Surat an-Najm: 45-46)

ERROR 5The Error that the First Man was Created over Time

Your Lord said to the angels, ‘I am going to create a human being out of clay.’ (Surah Sad: 71)

Another error in evolutionary creation stems from the faulty interpretation of the above verse. The underlined statement is translated as ‘I am creating a human being out of clay,’ and it is claimed that this indicates a slow creation over time. However, the Arabic version of the verse makes it clear that this is a purely subjective view and entirely contradictory:

‘innee khaliqun basharan min teenin’ means ‘I am He who created a human being out of clay.’

The verse says nothing like ‘I am creating.’ In fact, the verse continues ‘When I have formed him and breathed My Spirit into him, fall down in prostration to him!’ and it is clear from this that the verb ‘create’ here takes place in a single instant.

Indeed, the Islamic world does not translate it as ‘I am creating.’ For instance, the commentary of Suleyman Ates, an eminent Turkish Muslim scholar reads:

‘Your Lord told the angels “I am going to create a human being out of clay.’

Allah told the angels He was going to create a human being out of putrid clay. After giving the clay human form and breathing His own spirit into him, he told the angels to prostrate themselves before him. The angels all prostrated themselves before him. Only Satan did not prostrate himself to man’s ancestor, saying that he who was created from fire was better than a human being created from clay.’

Ibn at-Tabari translates the same verse as ‘I am going to create a human being out of clay,’ and provides this commentary:

‘… The Lord once told the angels ‘I am going to create a human being out of clay. When I create him, order his form and breathe my spirit into him, you will prostrate yourselves before him.’ (Tabari Commentary, volume 4, page 1991)

SPEAKING IN THE KNOWLEDGE THAT TASKS ARE PERFORMED THROUGH ALLAH'S WILL

Another characteristic of the manner of speaking employed by the faithful is that, when speaking of something they are to do, they say, "insha'Allah," that is, "If Allah wills." When they take the decision to perform a particular task, they adopt all measures which are necessary. But, they do not forget that it can only be accomplished through Allah's will. No matter how much we want to accomplish something, or to what extent we have done everything necessary, it will not be accomplished if Allah does not will it. Allah reminds the faithful of this matter in the Qur'an:

Never say about anything, "I am doing that tomorrow, without adding 'If Allah wills'." Remember your Lord when you forget, and say, "Hopefully my Lord will guide me to something closer to right guidance than this." (Surat al-Kahf: 23-24)

In order that the importance of this reminder be grasped, Allah prepares a large number of examples in a person's in daily life. For example, one might regard it as a sure thing that a holiday, which had been planned in advance, and for which reservations and payments have been made, will take place. It would appear as if there could be no reason whatsoever for the holiday to be cancelled. The family, in plans for a holiday, could go to bed early the night before a flight early the next morning, leave home taking traffic conditions into account, and check over and over if they have their tickets with them, but they will not make the flight if Allah has not willed it. The fulfillment of the plan may be prevented by a sudden illness, a traffic accident, a flight delay for whatever reason, or the emergence of some duty which would take priority over the holiday.

If the family made plans without trusting in Allah, and saying, "We will do this if Allah wills," they will be sorely disappointed if they are confronted with some obstacle. Since they falsely believe that tasks can be carried out without Allah's consent, our holiday-planners will fret and grumble because they have not gone on holiday as expected. They do not take into account, however, that if they had, they might have suffered an unexpected accident, or met with some other unforeseen mishap, and that, on the contrary, the failure to proceed as they had planned may have actually been a blessing in many ways. To hold on to such error can only cause anxiety, both in this world and in the afterlife.

Muslims know that Allah created everything for a certain purpose and good. Therefore, if the family in our example is among the faithful, and they instead proceeded on the assumption that they would go on holiday only if Allah willed it, they will not be in any way disappointed by its cancellation. They experience the peace of mind and comfort of knowing that what is best and most beneficial for them depends on the will of Allah.

Saying, "Who knows what benefit there is in it for me?," they attempt both to recognize that there must be some ultimate good, as well as exhibit to those around them how true believers ought to think and speak. Because they have surrendered themselves to Allah, and employed behavior that demonstrates their gratitude and submission to Allah, they enjoy the hope of reward in return for the morality they adopted, both in this world and on the Day of Judgment.

NOT SPEAKING FROM THE LOWER-SELF AND FROM PERSONAL DESIRES

Another superior moral characteristic reflected in the speech of the faithful is that they avoid speaking on behalf of their selves and their desires. Believers know that the lower self continually seeks to incite them to behavior of which Allah will not approve. For this reason, they speak not in the way their lower-selves suggest, but in the way inspired by their consciences. In the Qur'an, the behavior of the Prophet Yusuf (as) is offered as an example of this aspect of the morality of the faithful. When he was falsely accused, and as a result imprisoned for years in a dark dungeon, the Prophet Yusuf (as) refrained from defending himself, but admitted that the lower-self would always lead people into evil:

I do not say my self was free from blame. The [lower] self indeed commands to evil acts–except f or those my Lord has mercy on. My Lord, He is Forgiving, Merciful. (Surah Yusuf: 53)

Speaking from one's desires is that which is done without taking into consideration the approval of Allah, and instead thinking selfishly only of one's own wishes. In communities which do not live by the values of the Qur'an, people speak without thinking at all; they act on the spur of the moment and out of the feelings that arise from within them. For example, when a person makes a mistake, another may succumb quickly to rage, and speaking out of this rage, uses a course, critical and inconsiderate language, whereas one who hopes for the approval of Allah ought to use a way of speaking which deals with the mistake with forgiveness, which explains the mistake to the other person, and shows the way to correct it. In that case, the faithful straight away employ their consciences and say only whatever is most appropriate in accordance with the morality explained in the Qur'an.

Everything in the heavens and everything in Earth belongs to Him. He is the Most High, the All-Glorious. (Surat ash-Shura, 42:4)

Allah’s might and grandeur is surely beyond humanity’s grasp. Yet, within the limits of their wisdom, people can still see and grasp His might. Indeed, the entire universe abounds with countless examples that indicate His greatness. A closer look at our own planet will make people feel His sublimity.

The heavens carrying clouds that weigh many tons, mountains rising thousands of meters in the air, oceans harboring millions of living beings, a lightening flash and the noise of thunder following it, and billions of living beings that have submitted to Allah—all of these and countless other details are clear signs of Allah’s existence.

To have a better grasp of our Lord’s grandeur, let’s move beyond the limits of our world and think: We live in an unbounded space, the universe, which contains billions of galaxies with countless billions of stars. We live in one of these galaxies on a planet called Earth, which rotates about its axis at a velocity of about 1.670 kilometers an hour. Just thinking on these vast figures make us realize that our existence in the universe is as insignificant as the existence of a dust particle on Earth.

As this example also reveals, people given to sincere contemplation can grasp the majesty of their Lord, Who creates billions of galaxies and holds all of them in His hand. In one verse, Allah informs us about His beautiful names:

Allah, there is no deity but Him, the Living, the Self-Sustaining. He is not subject to drowsiness or sleep. Everything in the heavens and Earth belongs to Him. Who can intercede with Him except by His permission? He knows what is before them and what is behind them, but they cannot grasp any of His knowledge, except for what He wills. His Footstool encompasses the heavens and Earth, and their preservation does not tire Him. He is the Most High, the All-Glorious. (Surat al-Baqara, 2:255)

Revelation is Allah’s way of inspiring the person’s heart with whatever information He wills to provide. Based on the Qur’an’s examples, revelation may be given by means of angels, "from behind a veil," or be placed directly in the person’s heart by Allah without any intermediaries. Allah explains this matter as follows:

It is not for any human being that Allah should speak to him, except by inspiration or from behind a veil, or He sends a messenger who then reveals, with His permission, whatever He wills. He is indeed Most High, All-Wise. (Surat ash-Shura, 51)

Prophet Musa (as) is given as an example. The Qur’an relates that when he saw a fire, he went to find out more about it:

Then when he reached it, a voice called out: "Musa! I am your Lord. Take off your sandals. You are in the holy valley of Tuwa. I have chosen you, so listen well to what is revealed. I am Allah. There is no god but Me, so worship Me and establish prayer to remember Me." (Surah Ta Ha, 11-14)

Another verse relates that the Qur’an was revealed to Prophet Muhammad (saas) by means of Jibril:

It is nothing but Revelation revealed, taught to him [the Prophet] by one immensely strong, possessing power and splendor. He [Jibril] stood there stationary—there on the highest horizon. Then he drew near and hung suspended. He was two bow-lengths away or even closer. Then he revealed to Allah’s servant what Allah revealed. (Surat an-Najm, 4-10)

Allah’s revelation may also come through an invisible voice, as was the case with Prophet Musa (as):

When Musa came to Our appointed time and his Lord spoke to him, he said: "My Lord, show me Yourself so that I may look at You." He [Allah] said: "You will not see Me, but look at the mountain. If it remains firm in its place, then you will see Me." But when His Lord manifested Himself to the mountain, He crushed it flat and Musa fell unconscious to the ground. When he regained consciousness, he said: "Glory be to You! I repent to You and I am the first of the believers!" (Surat al-A`raf, 143)

Allah revealed the following to Maryam, the mother of Prophet `Isa (as), by means of a voice from under a stream:

A voice called out to her from under her: "Do not grieve. Your Lord has placed a small stream at your feet. Shake the trunk of the palm toward you, and fresh, ripe dates will drop down on you. Eat and drink, and delight your eyes. If you should see anyone at all, just say: "I have made a vow of abstinence to the All-Merciful, and today I will not speak to any human being." (Surah Maryam, 24-26)

On the other hand, Prophet Musa’s (as) mother was told something in her heart:

We revealed to Musa’s mother: "Suckle him, and then when you fear for him, cast him into the sea. Do not fear or grieve, [for] We will return him to you and make him one of the Messengers." (Surat al-Qasas, 7)

We did not create the heavens and the earth and everything between them as a game. We did not create them except with truth but most of them do not know it. (Surat ad-Dukhan: 38-39)

Have you ever thought about the fact that you did not exist before you were conceived and then born into the world and that you have come into existence from mere nothingness?

Have you ever thought about how the flowers you see in your living room everyday come out of pitch black, muddy soil with fragrant smells and are as colourful as they are?

Have you ever thought about how mosquitoes, which irritatingly fly around you, move their wings so fast that we are unable to see them?

Have you ever thought about how the peels of fruits such as bananas, watermelons, melons and oranges serve as wrappings of high quality, and how the fruits are packed in these wrappings so that they maintain their taste and fragrance?

Have you ever thought about the possibility that while you are asleep a sudden earthquake could raze your home, your office, and your city to the ground and that in a few seconds you could lose everything of the world you possess?

Have you ever thought of how your life passes away very quickly, and that you will grow old and become weak, and slowly lose your beauty, health and strength?

Have you ever thought about how one day you will find the angels of death appointed by Allah before you and that you will then leave this world?

Well, have you ever thought about why people are so attached to a world from which they will soon depart when what they basically need is to strive for the hereafter?

The purpose of this book is to invite people to "think as they should" and show ways of "thinking as they should". Someone who does not think will remain totally distant from truths and lead his life in self-deception and error. As a result, he will not grasp the purpose of the creation of the world, and the reason for his existence on the earth. Yet, Allah has created everything with a purpose.

As people who believe in God and follow His revelations, let us rally to a common formula - "faith". Let's love God, Who is our Creator and Lord, and follow His commands. And let us pray God to lead us to an even straighter path. When Muslims, Christians and Jews rally to a common formula this way; When they understand that they are friends not enemies, When they see that the real enemy is atheism and paganism, then the world will become a very different place.

Here, Jews, Christians and Muslims are called to join in the light of common objectives to wage a joint struggle against atheism, social and moral degeneration, terrorism, and to spread good morals throughout the world. This call is to all the sincere, scrupulous, benevolent, agreeable, decent, pacifist, and just Jew s, Christians and Muslims.